In this interview, Marcellus Forrest emphasizes his attendance of the Mission School on Nassau Street, conducted by the Reformed Church and attended by African Americans, as well as his fathers life as a former slave and subsequently as a freedman. He talks at length about his education and upbringing, his fathers job as a teacher, and focuses on several Charleston area schools and teachers, including the influence of the Episcopal Church headed by Bishop Stevens. Forrest mentions Avery, where he attended one year, and his apprenticeship and subsequent career as a tailor in Charleston, including the difficulties of the job. He also mentions his immediate family, including his sisters attempts to be a schoolteacher in Charleston and the difficulties that black teachers faced. Of special note is the discussion of Forrests father (who died 1904), a former slave originally from Culpepper, Virgina, who was sold to John Blake White of Charleston, South Carolina. His father constantly referred to his owner as his master and benefactor, stating that White was a kind master with two sons who taught the former slave to read and write. He talks of his fathers duties as a slave, his experiences during the Civil War, and his attempts to contact his family after the end of slavery. Once free, Forrest's father, with the benefit of his slight education, held several jobs and became involved with the establishment of the Reformed Episcopal Church in Charleston in 1870. Also of note is his discussion about black politicians during Reconstruction, including Robert Smalls escape from Charleston on the Confederate steamer, The Planter, and the operation and popularity of black newspapers. NOTE: The quality of the sound recording is very difficult to understand, especially the interviewee.
Felder C. Hutchinson (1921 - circa 2009), a native Charlestonian, provides a detailed overview of the history of St. Marks Episcopal Church, referring to its founding on Easter Day in 1865; the composition of its congregation, mainly consisting of free persons of color; and influential leaders such as Anthony Toomer Porter and J. H. M. Pollard. He further mentions the difficulties of St. Marks being accepted in South Carolinas predominantly white Episcopalian convention, as well as St. Marks refusal to join the Reformed Episcopalian movement. Hutchinson refers to controversy surrounding St. Marks supposedly very fair-skinned members, as well as rumors regarding miscegenation. He mentions St. Marks flourishing days from 1890 on with its famous Sunday School until the years of the Great Depression. He hereby also points to the historical development of several other Charleston churches, such as St. Philips, St. Michaels, Calvary and Grace Episcopal Church. Hutchinson later elaborates in depth on race relations in Charleston between whites and blacks, the issue of varying color complexions within the same family generation, and personal discrimination he faced in several instances from both sides being very light-skinned. The interview also discusses the changing terminology and meaning of words such mulatto and black, as well as Congressman Thomas E. Millers efforts to improve the lives of his brethren. Further, the issue of inter-marriage by free persons of color committing race suicide is addressed. The second part of the interview inquires about the founding of the Owls Whist Club in 1914, original membership consisting mainly of barbers, as well as the importance of their annual social ball. Hutchinson further provides a detailed chronology of his grandfather Rufus E. Felders barbershop, which was very successful from its inception on Wentworth Street in 1892 to its closing on King Street in 1941. He also refers to experiences and the relationships with predominantly white customers. The final part of the interview focuses on Mr. Hutchinsons family history and his educational career. Hutchinson, for example, recalls his paternal grandmother being a former slave who came to Charleston unmarried with three mulatto children. After attending Mrs. Susie Dart Butlers kindergarten, Hutchinson went to Avery in 1928 until graduating in 1939. He recalls the head of the teacher training program, Mrs. Birdie Clyde, as a controversial figure and remembers Averys rhetoricals and musical traditions, as well as the chapel meetings. He also mentions being on the staff of Averys only annual publication in 1939. The interview abruptly concludes with a discussion of the state of South Carolina supporting African Americans with scholarships to attend colleges outside the segregated South during the 1940s.